The Diamond Sutra

by Red Pine

  DevasOne of six major categories of being. Devas represent the more fortunate karmic outcome of delusion and inhabit the various heavens on Mount Sumeru, where they live long and blissful lives until the karma that got them there runs out. They are, however, capable of understanding the Dharma and are often present in the Buddha’s audience in Mahayana sutras.

  Dharma. A Sanskrit word that means “what is real,” whether an object, an event, or a teaching. In the Abhidharma school, the term is applied to entities of the mind.

  Dharmagupta fl.(fl. seventh century). Indian monk whose translation of the Diamond Sutra, completed in 590, retains the Sanskrit word order, with the result that his text is practically unintelligible but still helpful for conveying to Chinese readers how Sanskrit works. He also translated a commentary on the Diamond Sutra by Vasubandhu entitled Chin-kang po-juo po-lo-mi-ching lun from which I have also quoted, though sparingly.

  Dharmaguptakas. Early Sthaviravadin (Theravadin) sect that appeared in the second century B. C. and which was said to have been involved in the compiling of the perfection of wisdom sutras.

  Dharmapada . Early compilation of the Buddha’s sayings attributed to Dharmatrata and translated into Chinese as early as 224 by Vighna and others. A number of English translations exist.

  Diamond Sutra , aka Vajracchedika Prajnaparamita Sutra. Translated into Chinese five times between 403 and 703, and a sixth time in 663 as part of Hsuan-tsang’s translation of the Maha Prajnaparamita Sutra, in which it appears as 577 among the sutra’s 600 fascicles.

  Edgerton, Franklin (1885-1963). His Buddhist Hybrid Sanskrit Dictionary remains an essential tool for understanding the special usages of Sanskrit in Buddhist texts. Originally published in 1953 by Yale University Press, a reprint edition, published in 1970, is available through Delhi’s Motilal Banarsidass.

  Eighteen Domains, aka eighteen elements. The six sense organs, the six sense objects, and the six states of consciousness that result from the conjunction of the first two. Meditation on these formed a regular part of the shravaka practice of mental analysis.

  Ekottarika Agama . Collection of nearly five hundred short sutras containing the Buddha’s early Mahayana teachings. Similar to the Pali Anguttara Nikaya. Translated into Chinese by Dharmanandi in 384-385.

  Enlightenment, aka bodhi. Awareness of the basic nature of reality. Throughout this sutra, enlightenment is considered from three aspects, which also represent the three bodies of every buddha: the realization of enlightenment represents a buddha’s reward body, the teaching of enlightenment a buddha’s apparition body, and enlightenment itself a buddha’s dharma body.

  Fifth Patriarch(602-675), aka Hung-jen. Successor to Taohsin (d. 651), Hung-jen transmitted the patriarchship of the Zen lineage to Hui-neng in 671. He is also said to have been responsible for replacing the Lankavatara Sutra with the Diamond Sutra as the primary scripture used for instruction by Zen teachers.

  Five Skandhas. The aspects into which early Buddhists analyzed the individual while searching for something real or permanent, in short, a self: form, sensation, perception, volition, cognition. Other translators give: form, perception, conception, impulse, consciousness.

  Fu Hsi(497-569), aka Fu Ta-shih. Along with Pao-chih, one of the two great monks of the Liang dynasty. Invited by Emperor Wu to lecture on the Diamond Sutra, Master Fu ascended the lecture seat, slapped the armrest, and left the hall. When the emperor said he did-n’t understand, Pao-chih said, “The Master’s lecture is over.” His commentary, which is mostly in verse, is preserved in the commentaries of Tseng Feng-yi, Hung-lien and others.

  Gandharvas. Male deities who dwell in the sky and who guard the elixir known as soma and who are thus often portrayed as preceptors of the sages. Together with their consorts, the apsarasas, they also supply the music in the celestial realm.

  Ganges, aka Ganga. Some 2,700 kilometers long, the Ganges comes down from the Himalayas in Northwest India and flows eastward across North India until it finally turns south and empties into the Bay of Bengal. Its floodplain has been the center of Indian civilization since the Aryan invasions of the second millennium B.C. brought an end to early urban civilization in the Indus River Valley to the west.

  Gatha. A metrical unit of Indian verse that can be anywhere from two to six lines in length. It is sometimes used as a stand-alone poem and sometimes to restate preceding sections of prose.

  Gilgit. Town in Pakistan’s Northern Territories where a number of manuscripts written on birch bark were found in a stupa in 1931. They included a copy of the Diamond Sutra that was written in the late fifth or early sixth century. The text was edited by Chakravarti and published in Tucci’s Minor Buddhist Texts (Rome: IsMEO, 1956). It was also edited and translated by Gregory Schopen in Studies in the Literature of the Great Vehicle (Ann Arbor: University of Michigan Press for South and Southeast Asian Studies, 1989).

  Guardians of the Four Quarters. The four devas who occupy the first of the six heavens in the Realm of Desire, halfway up Mount Sumeru. Since they protect the Dharma their statues can be found just inside the gate of most Chinese monasteries.

  Han Ch’ing-ching(1873-1950). Buddhist layman who helped reawaken interest in the Fa-hsiang and Wei-shih schools of Buddhism in North China, while Ou-yang Chien did the same for the South. His commentary, which is one of the few that follows Hsuan-tsang’s translation, is entitled Neng-tuan chin-kang po-juo po-lo-mi-to-ching liao-yi-shu (Taipei: Fang-kuang Wen-hua, 1995).

  Hardayal, Lala (1884-1939). Indian revolutionary, Sanskrit scholar, and author of The Bodhisattva Doctrine in Sanskrit Literature (London: Routledge, 1931), an essential work for understanding the spiritual complexities of Mahayana Buddhism, with special emphasis on the nuances of key terms.

  Heart Sutra . The shortest of the prajna-paramita texts. There are two Sanskrit versions, the shorter of which is often used for chanting in Buddhist temples. Numerous translations from both Sanskrit and Chinese texts are available in English.

  Hell. The state of existence of sinners and one of six major categories of being, namely those who suffer the unfortunate karmic results of delusion. There are numerous levels, some hot, some cold, some simply painful, all hell.

  Hinayana. The Lesser Path of Buddhism. A term coined by the Mahayana to distinguish its own compassion-based practices from ascetic practices that aimed at personal salvation. The term is often erroneously confused with Theravada Buddhism of South and Southeast Asia, which has also had to contend with its own Hinayana schools.

  Hsieh Ling-yun(385-443), aka K’ang-lo Kung. Foremost lyric poet of the Six Dynasties period (222-589), father of landscape poetry and early advocate (in his Pientsunglun) of Tao-sheng’s concept of “sudden enlightenment.” His commentary follows that of Seng-chao so closely it is often little more than a repetition.

  Hsu-fa(d. 1728). Buddhist monk and author of commentaries on a number of major sutras. His commentary on the Diamond Sutra is entitled Chin-kang po-juo po-lo-mi-ching ying-shuo and appears in the Supplement to the Tripitika v.39.

  Hsuan-hua(1918-1995). Prominent Chinese master who founded a number of Buddhist centers in America, including the City of Ten Thousand Buddhas. His commentary on the Diamond Sutra was translated into English and published as A General Explanation of the Vajra Prajna Paramita Sutra (San Francisco: Buddhist Text Translation Society, 1974).

  Hsuan-tsang(602-664). Chinese monk whose travels to India were immortalized in The Journey to the West. Upon his return to China seventeen years later, he translated numerous works, including the entire Maha Prajnaparamita Sutra, of which the Diamond Sutra was but one small part. This massive work was completed in 663. His earlier translation of the Diamond Sutra, done in 648, was either lost or incorporated into this later effort.

  Hsuan-tsung(r. 712-756). T’ang-dynasty emperor and supporter of both Buddhism and Taoism during one of the golden ages of Chinese culture.

  Huai-shen(1077-1132), aka Tz’u-shou. Zen monk of the Yunmen sect. His commentary is quote
d by Hung-lien.

  Huang-po(d. 850), aka Hsi-yun. Dharma heir of Pai-chang. His Zen talks were recorded by prime minister Pei Hsiu and translated into English by John Blofeld: The Zen Teaching of Huang Po (New York: Grove Press, 1958). His commentary on the Diamond Sutra is quoted by Hung-lien.

  Hui-chung(d. 775), aka Chung Kuo-shih. After receiving transmission from Hui-neng, he visited a number of mountains but finally settled on Paiyashan outside Nanyang, where he stayed for over forty years without ever leaving. He was honored by Emperor Hsuan-tsung with the title Kuo-shih (National Teacher). His comments are quoted by Hung-lien.

  Hui-neng(638-713). The Sixth Zen Patriarch and author of one of the most influential commentaries on the Diamond Sutra. It was upon hearing this sutra that he first left home, and it was upon hearing this sutra that he was later enlightened. Although often portrayed as illiterate, he was clearly well read. Most of his Diamond Sutra commentary has also been translated into English by Thomas Cleary, The Sutra of Hui-neng: With Hui-neng’s Commentary on the Diamond Sutra (Boston: Shambhala, 1998).

  Hung-lien(1365-1456). Eminent monk noted for his poetry and scholarship. He was asked by the emperor to work on the publication of the Ming Tripitaka (Chinese Buddhist Canon) and also to prepare an edition of selected commentaries on the Diamond Sutra. The resulting work quotes the remarks of fifty-three Zen masters and remains among the most useful editions: Chin-kang-ching po-juo po-lo-mi-ching wu-shih-san-chia chi-chu (Taipei: Chen-shan-mei, 1969).

  Hungry ghosts. One of the six major categories of being. They represent the unfortunate karmic outcome of the poison of desire and have huge stomachs but miniscule mouths and are never able to eat enough to satisfy their hunger.

  Jeta(vana) Vihara. The forested hunting preserve two kilometers southwest of Shravasti. It was originally owned by the son of King Prasenajit, Prince Jeta, who donated it to the Buddha after Sudatta offered to buy it so that he could provide the Buddha with a place to live during his visits to the city. Together, the two men also constructed one of the first monastic complexes for the order.

  Juo-na(1109-1191). Eminent monk and recipient of numerous imperial honors. His commentary on the Diamond Sutra was composed at the request of Emperor Hsiao-tsung and is quoted by Hung-lien.

  Kalpa. A period of time from the creation to the destruction of a universe.

  Kamalashila(fl. eighth century). Indian monk whose defeat of Chinese monks in Llhasa led to their expulsion from Tibet and the ascendancy of the Madhyamaka branch of Mahayana. His commentaries on the Diamond Sutra and on Asanga’s verses exist in Tibetan.

  Kashyapa(fl. fourth century B. C.), aka Uruvilva Kashyapa, Mahakashyapa. One of the Buddha’s foremost disciples and noted for his practice of austerities. His conversion by the Buddha three years after his Enlightenment marked an important expansion of the order, as he and his two brothers brought with them one thousand of their own friends and disciples. He is also honored as the First Indian Patriarch of Zen.

  Kaushala, aka Kosala. Although it was later eclipsed by Magadha, during the Buddha’s day, this was the most powerful kingdom in India. The Buddha spent most of his career as a teacher traveling between Kaushala’s capital of Shravasti in the west and Magadha’s capital of Rajagriha in the east.

  Khotanese. The language of the Silk Road kingdom of Khotan (Hotien). A copy of the Diamond Sutra translated into Khotanese was found on the other side of the Taklamakan Desert from Khotan outside Turfan by Aurel Stein. It was published along with English and Sanskrit translations by Sten Konow in Manuscript Remains of Buddhist Literature Found in Eastern Turkestan (Oxford: Clarendon Press, 1916).

  Koan, aka kung-an. Originally a term for an official matter for which a judgment was required, it was taken over by Buddhists and used first in reference to a subject of meditation and later for a subject for which an answer was required that would demonstrate a student’s understanding. A number of koan collections exist, the most famous of which are the Piyenlu (Blue Cliff Records) and the Wumenkuan (Pass with No Gate), both of which have been translated into English.

  Kumarajiva(344-413). Native of the Silk Road kingdom of Kucha. Hearing of his ability to expound Buddhist doctrine, the Chinese emperor sent an army to subdue Kucha and bring Kumarajiva back to China. Halfway back, the general received news that the emperor had been dethroned and decided to establish his own kingdom in the Silk Road oasis of Wuwei (Liangchou), where he held Kumarajiva captive for seventeen years. Following a change of dynasties, Kumarajiva finally arrived in China in 401 and was given a staff of three thousand assistants to help with his translations. The T’ang-dynasty Vinaya master Tao-hsuan once asked a celestial being who was looking after his needs the reason behind the popularity of Kumarajiva’s translations. The deva said Kumarajiva had been the translator of the last seven buddhas. His Diamond Sutra translation, the first in Chinese, was completed in 403.

  Kushinigara. Location of the Buddha’s Nirvana and home of the Malla republic, which oversaw the division of the Buddha’s relics. It is located some fifty kilometers north of Gorakhpur.

  Lankavatara Sutra . Said to have been compiled from the Buddha’s teachings to convert the people of Sri Lanka, it was translated into Chinese on three occasions, in 443, in 513, and in 704. This was also the sutra on which Bodhidharma and the first Chinese Zen patriarchs relied for teaching disciples that the world is a projection of mental phenomena. The mantra to which Sheng-yi refers in Chapter Twenty-nine appears in Chapter Nine of the sutra.

  Li Wen-hui(d. 1158). Court official and scholar. His commentary is quoted by Hung-lien.

  Lin-chi(d. 867), aka Yi-hsuan. Student of Huang-po and patriarch of the Lin-chi (Japanese: Rinzai) lineage. Famous for his ear-deafening shouts and abrupt manner. The comments I’ve used are quoted by Hung-lien, who has edited them from the more complete record of his sayings compiled after his death by his students.

  Lotus Sutra . One of the earliest and most revered Mahayana texts, it presents the Buddha beyond the limitations of time and space and encourages all beings to realize their buddha-nature. It is the basic text of China’s Tientai and Japan’s Nichiren sects. Of six Chinese translations, three are still extant: those of Dharmaraksha (286), Kumarajiva (406), and Dharmagupta (601). There are also numerous English translations.

  Lung-ya(835-923), aka Chu-tun. A student of Lin-chi, Te-shan, and finally Tung-shan, whose Dharma heir be became. His comments are quoted by Hung-lien.

  Ma-tsu(709-788), aka Tao-yi. Disciple of Huai-jang and proponent of the teachings that “the everyday mind is the Way” and “this mind is the Buddha.” Among his students were Nan-ch’uan, Pai-chang, and Ta-mei. His comments are quoted by Hung-lien.

  Madhyamaka. The Middle Way school of Buddhism founded by Nagarjuna and based on the prajna-paramita scriptures and the teaching of emptiness.

  Magadha. Along with Kaushala, one of the two largest kingdoms in India’s Gangetic plain and the area in which the Buddha spent most of his life.

  Maha Parinibbana Sutta. This is the Pali account of the Buddha’s last days. An English translation by Rhys Davids is available in Müller’s Sacred Books of the East, v.11, Buddhist Suttas (Oxford: Clarendon Press, 1881).

  Maha Prajnaparamita Shastra . Written by Nagarjuna on the Perfection of Wisdom in Twenty-five Thousand Lines, it is the ultimate commentary on the teaching of the perfection of wisdom. It was translated into Chinese by Kumarajiva in 402-405 under the title Ta-chih-tu-lun and into French by Etienne Lamotte as Le Trait de la Grande Vertu de Sagesse (Louvain: Institut Orientaliste 1944- 1949).

  Maha Prajnaparamita Sutra . This collection includes sixteen sutras, or three-fourths of all perfection of wisdom scriptures. It was translated by Hsuan-tsang and his disciples in 660-663 and completed three months before Hsuan-tsang’s death. Its compilation is said to have begun as early as the second century B.C.

  Maha Ratnakuta Sutra . Collection of forty-nine Mahayana sutras edited and in large part translated by Bodhiruci. A selection of the most imp
ortant sutras are available in English in A Treasury of Mahayana Sutras, edited by Garma Chang (University Park: Pennsylvania State University Press, 1983).

  Maha Samnipata Sutra . Spoken by the Buddha in the sixteenth year following his Enlightenment, this collection of sutras includes explanations of the paramitas and the concept of emptiness. It was translated into Chinese by Dharmaraksha (385-433).